The creation of the classic 1960s film Liu Sanjiewas a complex process, and the intentions and meanings quite varied. In essence, the localized, marginalized, and decentralized folk legend about Liu Sanjie was discove...The creation of the classic 1960s film Liu Sanjiewas a complex process, and the intentions and meanings quite varied. In essence, the localized, marginalized, and decentralized folk legend about Liu Sanjie was discovered and transformed into a representation of the Guangxi area and even of China proper--a product of its era＇s emphasis on folk culture and state-sponsored policies in the 1950s concerning the production of art and literature. Liu Sanjie underwent a series of adaptations from folk legend to Guangxi caiagao opera, music and dance opera, and finally to film. It was not just a product made under those policies, but also Liu Sanjie became a model for later revolutionary operas. This paper applies a textual narrative strategy to examine how artists, guided by the literature and art policies, incorporated, adapted, and reiterated the legend of Liu Sanjie to express gender awareness and class struggle.展开更多
This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is ...This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is traced in the context of the colonial rule, independence, and modern administration of Singapore. The early transmission of Chinese Buddhism to Singapore was a symbol of civilization and power, which was closely associated with immigrant societies and association power structure. Around the Second World War, following the propagation of Humanistic Buddhism(Buddhism in human life, renjian fojiao 人间佛教) in Singapore, its characteristics including elite feature and transcendence were culturally acknowledged by mainstream society. Meanwhile, during the 1940s, that laywomen built Buddhist temples appeared as a prominent phenomenon. As Chinese Buddhism from Chinese mainland ceased to spread to Singapore, Chinese Buddhism, as a local religion, has been completely embedded in the capitalist institutions, and thus the modernity of Humanistic Buddhism and capitalism reach coincidence in the context. Against the background of Humanistic Buddhism, after the 1960s, Chinese Buddhism has made more achievements in education, culture, charity, and organizations, showing a combination of gender awareness, elite feature, and social actions. The practice of Chinese Buddhism in Singapore for the 120 years is a story in which Chinese Buddhism has gradually got rid of the localism of an agricultural civilization while returning to the globalism of modern civilization. Its experiences aptly demonstrate the struggles and inner motives for modernization of Chinese Buddhism.展开更多
文摘The creation of the classic 1960s film Liu Sanjiewas a complex process, and the intentions and meanings quite varied. In essence, the localized, marginalized, and decentralized folk legend about Liu Sanjie was discovered and transformed into a representation of the Guangxi area and even of China proper--a product of its era＇s emphasis on folk culture and state-sponsored policies in the 1950s concerning the production of art and literature. Liu Sanjie underwent a series of adaptations from folk legend to Guangxi caiagao opera, music and dance opera, and finally to film. It was not just a product made under those policies, but also Liu Sanjie became a model for later revolutionary operas. This paper applies a textual narrative strategy to examine how artists, guided by the literature and art policies, incorporated, adapted, and reiterated the legend of Liu Sanjie to express gender awareness and class struggle.
基金the middle-stage research findings of the 2017 Major Grant of the Chinese National Social Sciences Fund titled“Social Life History of Chinese Buddhist Monks”(17ZDA233)
文摘This paper seeks to present with statistical tables the history of Chinese Buddhism in Singapore during the past 120 years. Employing the methodology of religious anthropology and religious sociology, this history is traced in the context of the colonial rule, independence, and modern administration of Singapore. The early transmission of Chinese Buddhism to Singapore was a symbol of civilization and power, which was closely associated with immigrant societies and association power structure. Around the Second World War, following the propagation of Humanistic Buddhism(Buddhism in human life, renjian fojiao 人间佛教) in Singapore, its characteristics including elite feature and transcendence were culturally acknowledged by mainstream society. Meanwhile, during the 1940s, that laywomen built Buddhist temples appeared as a prominent phenomenon. As Chinese Buddhism from Chinese mainland ceased to spread to Singapore, Chinese Buddhism, as a local religion, has been completely embedded in the capitalist institutions, and thus the modernity of Humanistic Buddhism and capitalism reach coincidence in the context. Against the background of Humanistic Buddhism, after the 1960s, Chinese Buddhism has made more achievements in education, culture, charity, and organizations, showing a combination of gender awareness, elite feature, and social actions. The practice of Chinese Buddhism in Singapore for the 120 years is a story in which Chinese Buddhism has gradually got rid of the localism of an agricultural civilization while returning to the globalism of modern civilization. Its experiences aptly demonstrate the struggles and inner motives for modernization of Chinese Buddhism.
